Daniel 2:30
But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but for their sakes that shall make known the interpretation to the king, and that you might know the thoughts of your heart.
Jump to: BarnesBensonBICalvinCambridgeClarkeDarbyEllicottExpositor'sExp DctGaebeleinGSBGillGrayHaydockHastingsHomileticsJFBKDKellyKJTLangeMacLarenMHCMHCWParkerPoolePulpitSermonSCOTTBWESTSK
EXPOSITORY (ENGLISH BIBLE)
(30) For any wisdomi.e., by reason of any wisdom of his own, but “for the sake of the king.”

Daniel 2:30. This secret is not revealed to me for any wisdom that I have more than any living — Namely, to merit such a discovery, or qualify me for receiving it. No praise is due to me on this occasion. Observe, reader, it well becomes those whom God has highly favoured and honoured, to be humble and low in their own eyes; and to lay aside all opinion of their own wisdom and worthiness, that God alone may have all the praise of what they are, and have, and do. But for their sakes that shall make known the interpretation to the king — For the sake of Daniel’s brethren and companions in tribulation, who had by their prayers helped him to obtain this discovery, and so might be said to make known the interpretation; that their lives might be spared, that they might come into favour and be preferred, and that all the people of the Jews might fare the better in their captivity for their sakes. This is the sense of the words, according to the common translation; but the marginal reading is thought by many to be more agreeable to the context, which if we follow, the meaning of the clause is, “Not for any wisdom of mine, but that the king may know the interpretation,” &c. “The impious king,” says Jerome, “had a prophetic dream, that, the saint interpreting it, God might be glorified, and the captives, and those who served God in captivity, might receive great consolation. We read the same thing of Pharaoh; not that Pharaoh and Nebuchadnezzar deserved to see such things, but that Joseph and Daniel, interpreting them, might be preferred to all others.” And, as Jerome observes afterward, “That Nebuchadnezzar might admire the grace of divine inspiration, he (Daniel) not only told him the dream which he was favoured with, but even the secret thoughts of his heart previous to the dream.”2:24-30 Daniel takes away the king's opinion of his magicians and soothsayers. The insufficiency of creatures should drive us to the all-sufficiency of the Creator. There is One who can do that for us, and make known that to us, which none on earth can, particularly the work of redemption, and the secret designs of God's love to us therein. Daniel confirmed the king in his opinion, that the dream was of great consequence, relating to the affairs and changes of this lower world. Let those whom God has highly favoured and honoured, lay aside all opinion of their own wisdom and worthiness, that the Lord alone may be praised for the good they have and do.But as for me - So far as I am concerned in this matter, or whatever skill or wisdom I may evince in the interpretation, it is not to be traced to myself. The previous verse commences with the expression "as for thee;" and in this verse, by the phrase "as for me," Daniel puts himself in strong contrast with the king. The way in which this was done was not such as to flatter the vanity of the king, and cannot be regarded as the art of the courtier, and yet it was such as would be universally adopted to conciliate his favor, and to give him an elevated idea of the modesty and piety of the youthful Daniel. In the previous verse he says, that, as to what pertained to the king, God had greatly honored him by giving him important intimations of what was yet to occur. Occupying the position which he did, it might be supposed that it would not be wholly unnatural that he should be thus favored, and Daniel does not say, as in his own case, that it was not on account of anything in the character and rank of the king that this had been communicated to him. But when he comes to speak of himself - a youth; a captive; a stranger in Babylon; a native of another land - nothing was more natural or proper than that he should state distinctly that it was not on account of anything in him that this was done.

This secret is not revealed to me for any wisdom that I have more than any living - That is, "it is not "by" any wisdom which I have above others, nor is it "on account of" any previous wisdom which I have possessed or manifested." There is an absolute and total disclaimer of the idea that it was in any sense, or in any way, on account of his own superiority in wisdom. All the knowledge which he had in the case was to be traced entirely to God.

But for their sakes that shall make known the interpretation to the king - Margin, "or, the intent that the interpretation may be made known." The margin is the more correct rendering, and should have been admitted into the text. The literal translation is, "but (להן lâhēn) on account of the thing that they might make known the interpretation to the king." The word rendered "make known" is indeed in the plural, but it is evidently used in an impersonal sense, meaning that the interpretation would be made known. "It was to the intent that they might make it known;" that is, that somebody might do it, or that it might be done. Would not modesty and delicacy lead to the choice of such an expression here, inclining Daniel to avoid, as far as possible, all mention of himself? The main thought is, that the grand object to be secured was not to glorify Daniel, or any other human being, but to communicate to this pagan monarch important truths respecting coming events, and through him to the world.

And that thou mightest know the thoughts of thy heart - In reference to this matter; that is, that he might be able to recal the thoughts which passed through his mind in the dream. This Daniel 2:27-30 is the introduction to the important disclosure which Daniel was about to make to the king. This entire disclaimer of the honor of having originated the interpretation by his own wisdom, and the ascribing of it to God, are worthy here of special attention. It is probable that the magicians were accustomed to ascribe to their own skill and sagacity the ability to interpret dreams and the other prognostics of the future, and to claim special honor on that account. In opposition to this, Daniel utterly disclaims any such wisdom himself, and attributes the skill which he has entirely to God. This is a beautiful illustration of the nature of modesty and piety. It places before us a young man, having now the prospect of being elevated to great honors; under every temptation to arrogate the possession of extraordinary wisdom to himself; suddenly exalted above all the sages of the most splendid court on earth, disclaiming all merit, and declaring in the most solemn manner that whatever profound wisdom there might be in the communication which he was about to make, it was not in the slightest degree to be traced to himself. See the remarks at the end of the chapter, (6.)

30. not … for any wisdom that I have—not on account of any previous wisdom which I may have manifested (Da 1:17, 20). The specially-favored servants of God in all ages disclaim merit in themselves and ascribe all to the grace and power of God (Ge 41:16; Ac 3:12). The "as for me," disclaiming extraordinary merit, contrasts elegantly with "as for thee," whereby Daniel courteously, but without flattery, implies, that God honored Nebuchadnezzar, as His vicegerent over the world kingdoms, with a revelation on the subject uppermost in his thoughts, the ultimate destinies of those kingdoms.

for their sakes that shall make known, &c.—a Chaldee idiom for, "to the intent that the interpretation may be made known to the king."

the thoughts of thy heart—thy subject of thought before falling asleep. Or, perhaps the probation of Nebuchadnezzar's character through this revelation may be the meaning intended (compare 2Ch 32:31; Lu 2:35).

For their sakes that shall make known the interpretation to the king: some will have this relate to the Jews and the church of God, by whose prayers this was obtained; but the more plain sense is this, But that the interpretation may be manifest to the king, and that thou mayst know the thoughts of thy heart, that thou mayst be better instructed and satisfied in thy mind in this great secret, when thou seest the mind of God in it, and what it points at, and what thy duty is, and how to steer thy counsel and actions in this vast monarchy, and towards the afflicted church of God in it. But as for me,.... As to the part I have in this affair, I can ascribe nothing to myself; it is all owing to the God of heaven, the recovery of the dream, and its interpretation:

this secret is not revealed to me for any wisdom that I have more than any living: not that he thought or affirmed that he had more wisdom than any man living, as the Vulgate Latin version and others suggest; but as the king might think he had, by revealing this secret to him, and that it was owing to that; but that he had not such wisdom, and, whatever he had, which was the gift of God, it was not through that, or any sagacity and penetration into things he was master of, superior to others, that it was revealed to him; and therefore would not have it placed to any such account; this he said in great modesty, and in order to set the king right, and that God might have all the glory:

but for their sakes that shall make known the interpretation to the king; meaning not only himself, and his companions concerned with him, that they might be promoted to honour and dignity, but the whole body of the Jews in captivity, with which they were in connection; that they might meet with more civil and kind treatment, for the sake of the God they worshipped, who revealed this secret to the king: or, "but that they might make known", &c. (x); the three Persons in the Godhead, as some; the angels, as others; the ministers of God, as Aben Ezra: or rather it may be rendered impersonally,

but that the interpretation might be made known to the king (y) as by the Vulgate Latin, as it follows:

and that thou mightest know the thoughts of thy heart; both what they were, which were forgotten, and the meaning of them.

(x) "sed ut notificarent", Pagninus, Montanus; "indicent", Vatablus. (y) "Sed ut interpretatio regi manifesta fieret", V. L. "eo fine ut indicetur", De Dieu.

But as {p} for me, this secret is not revealed to me for any wisdom that I have more than any living, but for their sakes that shall make known the interpretation to the king, and that thou mightest know the thoughts of thy heart.

(p) Because he had said that God alone must reveal the signification of this dream, the King might have asked why Daniel undertook to interpret it: and therefore he shows that he was but God's minister, and had no gifts but those which God had given him to set forth his glory.

EXEGETICAL (ORIGINAL LANGUAGES)
30. Like Joseph (Genesis 40:8; Genesis 41:16), Daniel disclaims the power of interpreting dreams by his own wisdom.

but for their sakes that shall make known, &c.] but to the intent that the interpretation may be made known to the king, and that thou mayest know, &c. (R.V.).Verse 30. - But as for me, this secret was not revealed to me for any wisdom that I have more than any living, but for their sakes that shall make known the interpretation to the king, and that thou mightest know the thoughts of thy heart. The Septuagint Version is simpler, "But as for me, not on account of any wisdom in me above all men is this mystery revealed, but in order that it should be shown to the king it is revealed to me what thou thoughtest in thy heart in knowledge." The translator has read the preformative ת into ב. There is no reference to "those who shall show the interpretation." The text before him may have omitted the plural termination; consequently, the huphal was supplied. Theodotion, the Peshitta, and Jerome all agree pretty closely with the Massoretic text, but all make the verb translated "shows" singular, not plural, as does the Massoretic. Of course, it may be that this was due to rendering the sense, not the words, of the original; but Theodotion especially is more prone in any difficulty to slavish adherence to his original. His rendering is, "But as for me, not for wisdom which is in me beyond all living is the mystery revealed, but that the interpretation be made known to the king in order that thou mightest know the thoughts of thy heart." The Pe-shitta renders the latter clauses thus: "But that the interpretation may be made known to the king, and that thou mayest know what thou didst meditate on in thy heart." Jerome, after rendering רזא (raza, "secret") sacra-mentum, proceeds," Sed ut interpretatio regi manifesta fieret et cogitationes mentis tuae seires." The fact that the last word takes the Mandaitic form תִּנְדַּע (tin'dae) instead of תִדַּע (tidda') indicates on the whole an Oriental origin. The use of the plural form, יְהודעוּן (yehod'un), is wrongly rendered, "for their sakes who shall make known the interpretation." The Revised Version is more accurate, "but to the intent that the interpretation may be made known;" and Luther translates, "Dass dem Konige die Deutung augezeiget warde." The use of the plural for the indefinite occurs elsewhere (Wirier, § 49). The position Daniel takes up is one which does not separate him from the other hakmeen of the court. He in effect says, "I am no wiser than the other sages who have been condemned to death, only the God of heaven can reveal what the king demands, and he has revealed it to me." The purpose of the revelation, "that thou mightest know the interpretation," is fitted to soothe his pride. The humility of Daniel has been remarked in reference to this verse. He puts himself behind the impersonal form, "in order that people may show the king the interpretation." The reason why the interpretation was shown to Nebuchadnezzar might be really to humble him, to show him that his empire, splendid as it was, was only one in a succession, and that the whole system of world-empires would be overthrown before a kingdom set up by the God of the Jews. The Daily Sacrifice

Ezekiel 46:13. And a yearling lamb without blemish shalt thou prepare as a burnt-offering daily for Jehovah: every morning shalt thou prepare it. Ezekiel 46:14. And a meat-offering shalt thou add to it every morning, a sixth of an ephah, and oil a third of a hin, to moisten the wheaten flour, as a meat-offering for Jehovah: let these be everlasting statutes, perpetually enduring. Ezekiel 46:15. And prepare the lamb, and the meat-offering, and the oil, every morning as a perpetual burnt-offering. - The preparation of the daily sacrifice is not imposed upon the prince, in harmony with Ezekiel 45:17; it is the duty of the congregation, which the priests have to superintend. Every morning a yearling lamb is to be brought as a burnt-offering. The Mosaic law required such a lamb both morning and evening (Numbers 28:3-4). The new thorah omits the evening sacrifice, but increases the meat-offering to the sixth of an ephah of meal and the third of a hin of oil, against the tenth of an ephah of meal and the fourth of a hin of oil prescribed by the Mosaic law (Numbers 28:5). רס, from רסס, ἁπ. λεγ.., to moisten (cf. רסיסים, Sol 5:2). The plural חקּות refers to the burnt-offering and meat-offering. תּמיד is added to give greater force, and, according to the correct remark of Hitzig, appears to be intended as a substitute for לדורתיכם in Leviticus 23:14, Leviticus 23:21, Leviticus 23:31. The repeated emphasizing of בּבּקר בּבּק shows that the silence as to the evening sacrifice is not a mere oversight of the matter, but that in the new order of worship the evening sacrifice is to be omitted. The Chetib ועשׂוּ is to be retained, in opposition to the Keri יעשׂוּ.

This brings to an end the new order of worship. The verses which follow in the chapter before us introduce two supplementary notices, - namely, a regulation pointing back to Ezekiel 45:7-9, concerning the right of the prince to hand down or give away his landed property (Ezekiel 46:16-18); and a brief description of the sacrificial kitchens for priests and people (Ezekiel 46:19-24).

Links
Daniel 2:30 Interlinear
Daniel 2:30 Parallel Texts


Daniel 2:30 NIV
Daniel 2:30 NLT
Daniel 2:30 ESV
Daniel 2:30 NASB
Daniel 2:30 KJV

Daniel 2:30 Bible Apps
Daniel 2:30 Parallel
Daniel 2:30 Biblia Paralela
Daniel 2:30 Chinese Bible
Daniel 2:30 French Bible
Daniel 2:30 German Bible

Bible Hub






Daniel 2:29
Top of Page
Top of Page